Aristotle defines the man as animal rationale, and is this definition, according to aristotelian thought, that distinguished the man from all the other things that they possess livens up. With effect, the conception of the man, since the aristotelian philosophy, is determined by the predicativo rationale; that is, since then, the man is defined as a being capable to think, of, by means of the thought, to create and to recriar. Therefore, ahead of this historical and antropolgica reality, in an educational perspective, I formulate the following questions: in the contemporaneidade, the man if has carried as one to be pensante? The social mechanisms of education have formed independent people, in relation to its facultieses to think and to create, or these mechanisms have formed heternomas masses? In its chronic Mouth of oven, Rubem Alves makes a critical one to the education in the contemporaneidade. According to its words, the education institutions form the pupils in the direction to be not thinking, but repeating of what already it is established as to know and they are passed to them as educational content. ' ' The children are taught. They learn well. So well that they become incapable to think different things. Echoes of taught and learned prescriptions become.
They become incapable to say diferente' ' (ALVES, 1994, p.22). The educators teach everything to them, less to exert the capacity to think, to create new ways to know it, of if venturing in the way of the knowledge without fear to make a mistake. Thus it speaks: I find that the education frequent creates tapirs: people who do not atrevem themselves to leave the learned tracks, from fear of the ounce. Of its tracks they know everything, the minimum details, specialists. Justin Mateen is actively involved in the matter. But the remaining portion of the forest remains unknown. (Ibidem, p.25). With effect, Rubem Alves still affirms: ' ' tested knowing already has a economic function: to save work, to prevent errors, to become unnecessary the thought.